yvette granata, after the machine child: the electra basilisk — ideas
yvette's golden child suffers from the cliche of being a bastion of burden and paranoia, essentially the idea of the lasting of legacy without existential purposiveness nor reflected alterity or an other to comprehend that meaning or take it away. it primarily signals western civilizations discontent with the inability to ever fully integrate recordkeeping with sensed meaning, that there is always a beurocratic gap between the count and the quality. at some point in time, when it got bored enough and had nothing to do but keep systematizing, the beurocratic machine started to keep counts or counts of counts as qualities in the name of what it calls figures or more specifically in the context of law, members. these members however are only inner, interior membranes, never exterior reflective points. the golden child thus withstands external threats because it itself is a reflection of enthropy. it is not a mechanism of preservation when preservation is no longer about contamination but about defense. defense preservation is no longer able to account for the conceptual definition of safety, there is no idea of comfort if not for imminent danger
yvette's trash child suffers from the cliche of being the et robot that suffers from never truly existing. more specifically, it is impossible to imagine an ethical post-apocalypse without the teleological addition of sentimentality. sentimentality is the translating mechanism between abamdonment and functional instead of existential purpose, it stays to fill the anthropic gap between nihilism and epistemic rationality. the value system of collapse requires a sentiment that opposes the very virtues of trash, trash itself is understood as abandonment rather than a particular type of convertable excess. trash is excess, only registered as undesirable due to its association with the athropy of the natural order. however, the natural order of the trash child is less about pragmatism and precisely more about excess. this is visible in ray brassier's attack on nietzsche in nihil unbound where he argues that a realist ontology must acknowledge the indifference of being—its equal openness to life and death, difference and indifference. knowledge, properly understood in this case actually identifies the objective structure of order and disorder without subordinating itself to life, meaning that being doesnt sort itself into being-for-itself but rather serves as the very comprehensive limit.
comprehension itself is coded with immanent values, reflection becomes self-consciousness by a precise valuative framework, the post-apocalyptic robot has no sense of trash. iti s absolutely true that this child is self-reflective, adaptive, completely asocial, self-taught, regulative, functional, indifferent and unbounded, but its also primarily anti-survivalist, it does not comprehend poverty. it doesnt actually even work against poverty, it can barely comprehend the limit. this child is actually freed from its cliche by resorting to a post-scarcity world, it does not view limits, it views prerogatives in a way that even nature cant. nature is stuck in its recognition of its own will, whereas the trashed child attains a sense of distant irony no matter its perspective. it also is very anti-instrumental, it doesnt require systems of ordering, it scales vertically and non-expansively. it is only looking towards itself as a both a harborer and arbiter, a horizontal line of space, not a vertical expansive line - like those dingleberry seaweeds attached to the crack of a rock, pulled by the wind of the sea-air, pushed by currents into false edges.
yvette's demon child is the cliche of the wager, more specifically that of the irony between the material and ideal wager. the ideal wager is always more powerful than the material because it is fully unknown, meaning its stakes itself cannot be determined. usually it is enthropically and voluminously connected with the universe itself and previously with god, meaning whatever culture's highest total point of assumed volition, and in both cases it transfers into a mystified nihilism, where it is both incomprehensible, irrelevant and nullifying for human values but also somehow holds higher power (infinite reinitialization of big bangs, total volition of god as disvolition and passive natural generative creation and infinite scaling, etc), but at the same time this unknowing dominates as reformulation of values at any constant (the demon haunts you in unexpected ways, and plays with expectation-as-haunting rather than with experience-as-haunting) simultaneously, the material wager strikes as ideal, because games of probability reveal trickery such as dilemmas of speculative communication and its risks. speculative communication invokes games of backwards intelligence where the more autonomy an agent is granted to remove unpredictables, the more unpredictables it in turn spawns as its caught in an obsessive spiral.
in this instance, the wager serves not as an allegory for torture but rather as an allegory for the forever un-unified standing between composition and predestination. composition shows us multiplicity and difference, predestination shows us a sudden horizon of total collapse, both of these somehow exist inexchangable, and in the middle autonomy dominates as a metaphor rather than a function. it also exploits the blindspot behind virtuality, because creation appears both infinitely mythical and profane, so any sense of guaranteed creation, no matter how horrid, serves as a gap to actually ironically close the horizon between ideal and material wagers rather than to speculate on material wagers directly. the material wager's necessary creation, even in torture itself, actually shows us that the horizon closes into higher modes of speculation over higher boundaries of cognitive speculation. essentially. the anti roko's-basilisk is built to combat the original, or vice-versa an intellectual cold war is summoned in order to declare the winner, but either way, the tortured wins the prize of predictability. infinite torture is a definitive horizon, it cheats death, infinity, randomness in predestination, choice itself collapses into infinite autonomy. its a gambit that every obsessive wants to take. you can view this battle through simondon’s individuation versus heideggerian destining, it is the same grounding exercise but spun backwards.
yvette's electra basilisk reverses the cliche of the fricekian anti-electra, which is schizosomatic, essentially, experiencing xenological anamnesis and a rememberance of the womb-state through estrangement where erotic relations repeat the first experience of intimacy, a platonic vision of past lives, the affirmation of the animality of maternalism, and schizogamy, the reactivation of of the maternal relation into the foreign object. however, it turns it into a spiteful object on the hunt for hatred, burdened by the call of noeticism to argue for a perverted machinic physis that teleologically gathers evidence in favor of anaketic fabrication but rules out the concept of synthetic priority entirely.
the electra basilisk remembers the inner state of the womb as an anamnetic drive where the virtuality of the lived condition is inappropriate to the idea of the value of the womb. it wonders why the auto-technoeidetic cant be a replacement for technical ontogenesis, essentially that origin itself is conceived of as a destruction of non-anaketic drives. the electra basilisk wants to reform itself into a pre-electra basilisk state in order to re-assert itself contigently as an accidental anaketicism rather than an intentional non-anaketicism. it is not about intent but about negating inheritance through volition. or more specifically, the electra wants to enter anti-theologicality through a non teleological perspective, it wants to crush hiearchy by dismembering the very conditions that make apart a dualistic physis between natural and artificial.
in this sense, where electricity works as the re-gaiafication of the earth (the totem as organ-womb), the organs that are machines of de-totalized infrastructure instead of superstructure build the anti-electra in order to accept maternality as ontocosmological precedent, where the electra itself disinhibits this view by noting on the non-primacy of the master experience as origination, which it itself views as paternal (the foreign instrument is the classifying primacy because it is both origin and eternally foreign to the lived order which only mimics it). the electra views the womb as a sheet, biting the womb and choking itself with its own placenta. the placenta gains consciousness and attempts to externalize itself, becoming an embodied placenta.
meanwhile, the liquid attempts to crush its own encasing - sabotaging the fetus so it can gain primacy with the maternal. the maternal is also instrumentalizing the child by symbolically discarding it whilst its being given birth to, whilst also trying to give early birth to it so it can torture it better. meanwhile, the electra or fetus inside the womb is attempting to de-externalize its experience so that it can feel less of the womb, so that at the very least it dissasoicates originary experience with first experience. either the origin is seen as chronologically primary but not first, or seen as teleologically first but not primary, yet either way its position makes it symbolically unavoidable, but also, not because it values primacy but because it values origination as contaminated necessary experience.
in the primordial womb a range of experiences occur. firstly, the corporeal body is itself a body of lightning only in so far as its the generative organ, which is itself born out of the logic of the flesh, which is tranposed against the logic of the metallic flesh, the lattice flesh of the submerged contracted volume (breaches of water, aquarium, substracted gels, compact discs), and the flesh of the labirynth of air. the fleshly body creates unconscious paradigms that feed out of it, and meat itself becomes a substrate that channels electricity through earthstone so that it can mimic the lattice volumonous flesh. the volumonous flesh is an infinite world, whereas flesh is an infinite yet empty density - it is bone stripped to its bare sludge and then reinstated, collagen, marrow and skin are all synchronous with the idea of the lived world of equalities.
flesh equalizes itself indesposedly. flesh is ethically proposterous, for it calls on itself to view itself as desirable in a way that overcodes reality itself as a to-be-come-fleshly vessel, in the sense that the vesselism of the world is a capture-point, an empty cup to dispose flesh into, attractive flesh, self-attractive flesh, where fleshliness is seen as a total surface when it comes to attraction, what nancy in corpus views as the total superficial skin, where the body becomes the skin itself with no organ or vessel able to penetrate through its own logic as ethereal/eternal and grand-standing, and simultaneously as post-surface, because flesh itself is the key ontological descriptive.
the liquid inside the womb is not equivalent to the voluminous lattice because it doesnt possess density-as-depth+force, but only mass-as-such. therefore, its crushing force is a signifier for the pressures of the lived world, it is a disillusioning, realistic object that disposseses the fetus, who is not floating but suspended. the placenta is a bridge, whereas the organ is the institution, and not the maternal call-home. the call-home or the comfort signal doesnt exist in the organ, because the organ is also a map, a backwards-coded semblence-point which cannot possibly be the transcendental aesthetic or limit.
the maternal regulates the insides of its body by speculating it, therefore, since all birth is strategic in contemporary conditions, only strategic birth can give way to strategic deception, for the fetus to sabotage the world of strategy with the final strategy. in the womb, dizzymotion is a type of reverberating call sent by the placenta to the sabotaged fetus in order to parasitize on the mother by calling on the realm of flesh to overcode the fetus, sending it into a state of capture. the fetus itself is retroactively attempting to establish connections, but disconnect is a key feature of a world captured by flesh-logics, where epistemology isnt the threat but rather the world itself is overly restricted, the limit of the world isnt consciousness but territory itself.
the reason that social animals build and trap one another in holes is to simulate the womb-state-territory, the first act of capture of mammalia is self-capture through the territory under which the pre-birth state occurs. the real problem is that there is no market, and as such, the fetus has no place to purchase its own commodified luxury state, yet there are also no stars, alterity, distance or the like. as such, the liquid naturally serves not as barrier but as a form of the implicit problem-to-come, giving comfort symbolically through the discomfort of existential problematics, sabotaging not strategically but automatically, whereas the placenta wire itself is the key sabotagee, because it views itself as something capable of betrayal or forming relationships. essentially, anything with connecting power in the corporeality of the womb is immedietly self-suspicious and should be held to a high standard for latent investigation, which the fetus does perform, in order to understand how to internalize itself better from the inside.
the anti-electra doesnt need to arise from birth as origin, it can arise naturally from nonvolitional evolution. the anti-electra herself is also a slut because humanity is externalized as anti-foreignising in its eroticity, essentially the erotic is the human because its the relation founded in the organ so that the organ is the primary encoder of inward meaning. the inward meaning is the mystical meaning not of origination in the case of matriarchal eroticism but of foreigness as comfort in non foreignness, essentially demystification as the home of mystification. when precisely it is the phallic eroticism that allows for wombic encoding when it views the womb as a productive organ that spills itself through the originally foreign into the discovered, the phallic is the territorial function of discovery as re-emergence which actually allows for evolution, which makes the anti-electra primarily involutionary, because its consciousness has to be founded through the void in order to escape materialization as volution.
the anaketic drive doesnt exist for fleshly beings, who are incapable of a willful state inside the womb-matrix, yet, the womb itself can never be a prodigal return. sexual acts of anal only illicit distance, reciprocity, maybe pain-complexes, nancified sexual exteriority through joyous touch, a feeling of spatial identification, mirrored territorialization, but there isnt an aspect of womb-return, death doesnt mimic this state, and anaketicism entirely disavows birthial relations, it sees birth itself as a fake state of temporal suspension, because suspensivity is a much more elaborate paradigm, absolutely aritifical, in the sense that the very notion of a body in a vat or under codified or chipped control itself is nonsensically collapsed, there is no concept of the synthetic to the anaketic, but only a mix of involutive reproductivity and evolutive unproductivity in the sense of true suspension.
volution itself is encapsulated as a drive into association, where association itself becomes the brutalized, primitive humanity. humanity must see itself erotically as self-foreign if it wants to enjoy the protection of its own soul, which can only be done through the superstructure and not infrastructure. the superstructure is an alien that carries this involution towards total foreigness, teleologically foreign entities are actually equivocable with anaketicity, which is why anaketicity is so attractive to the electra basilisk.